יז וכי תימא מדרבנן בשלמא עירוב ומזוזה איכא למימר מדרבנן אלא מעשר מי איכא למימר מדרבנן
17 Rabbah B'Bar Hana in the name of R'Johanan, on the authority of R'Judah B'Ila'i, said: Rome is designed to fall into the hands of Persia, that may be concluded by inference a minori ad majus: If in the case of the first Sanctuary, which the sons of Shem [Solomon] built and the Chaldeans destroyed, the Chaldeans fell into the hands of the Persians,<span class="x" onmousemove="('comment',' The destroyers fell into the hands of their enemies. Belshazzar into the hands of Darius (Rashi) .');"><sup>37</sup></span> then how much more should this be so with the second Sanctuary, which the Persians built and the Romans destroyed, that the Romans should fall into the hands of the Persians.<span class="x" onmousemove="('comment',' It seems logical that the destroyers fall into the hands of the builders.');"><sup>38</sup></span> Rab said: Persia will fall into the hands of Rome. Thereupon R'Kahana and R'Assi asked of Rab: [Shall] the builders fall into the hands of the destroyers? - He said to them: Yes, it is the decree of the King.<span class="x" onmousemove="('comment',' The Supreme King of Kings.');"><sup>39</sup></span> Others say: He replied to them: They too are guilty for they destroyed the synagogues. It has also been taught in accord with the above, Persia will fall into the hands of Rome, first because they destroyed the synagogues, and then because it is the King's decree that the builders fall into the hands of the destroyers. Rab also said: The son of David will not come until the wicked kingdom of Rome will have spread [its sway] over the whole world for nine months, as it is said: Therefore will He give them up, until the time that she who travaileth hath brought forth; then the residue of his brethren shall return with the children of Israel.<span class="x" onmousemove="('comment',' Micah V, 2, interpreting the verse that the duration of the people's abandonment will be 'until the time etc.', i.e. nine months, the period of pregnancy.');"><sup>40</sup></span> Our Rabbis taught: All the cells in the Sanctuary were without a mezuzah<span class="x" onmousemove="('comment',' The inscription of Deut. VI, 4-9, XI, 13-21 on a slip of parchment.');"><sup>41</sup></span> with the exception of the cell of the counsellors, for therein there was a residence for the high priest. R'Judah said: Were there not a number of cells in the Sanctuary which had a compartment for a dwelling, yet had no mezuzah? Rather, the [reason for the] mezuzah on the cell of the counsellors was due to a preventive measure, What was the reason for R'Judah's statement? - Rabbah said, R'Judah is of the opinion, any house which is not made to serve both as a summer-home and a winter-home, is not a house.<span class="x" onmousemove="('comment',' Only a 'house' (cf. Deut. VI, 9) requires a mezuzah, not a temporary residence.');"><sup>42</sup></span> Abaye raised an objection: But it is written: And I will smite the winter-house with the summer-house!<span class="x" onmousemove="('comment',' Amos III, 15.');"><sup>43</sup></span> - He answered: They are called summer-house or winter-house, but not by the general name house. Abaye raised the following objection: 'The sukkah<span class="x" onmousemove="('comment',' The booth covered with twigs for the seven days of Sukkoth (Tabernacles) . Lev. XXIII, 33-44.');"><sup>44</sup></span> used at the Feast [of Tabernacles] according to R'Judah renders [the fruit brought during the Feast] liable to tithe, whereas the Sages exempt it [from such duty]';<span class="x" onmousemove="('comment',' V. Ma'as. VII, 3. The liability to tithes begins only from the moment the produce is brought into the house, v. Ma'as. I, 3 and the point at issue between R. Judah and the Sages is whether a sukkah is considered a house in what concerns tithes.');"><sup>45</sup></span> and it has been learnt in connection with it: R'Judah considers [a sukkah] liable to 'erub,<span class="x" onmousemove="('comment',' For the purpose of regulating Sabbath limits of movement a legal community or continuity is symbolically established for the inhabitants of a city, a court etc. If the sukkah opens out into a court in which there are other dwellings too, the inhabitants of all these dwellings will contribute their share towards a dish to be deposited in one of the dwellings, by which act the dwellings are considered as common to all, and the carrying of objects across the court and from one dwelling to another will be permitted.');"><sup>46</sup></span> a mezuzah to tithe.<span class="x" onmousemove="('comment',' Only a house needs 'erub and mezuzah.');"><sup>47</sup></span> And if you should say he considers it liable to these duties only on rabbinic enactment, that could apply to 'erub and mezuzah, but as regards tithe, can one say that it is but a rabbinic enactment, [should we not fear]